Suchergebnisse

The purpose of this article is to understand why the traditional pattern of a leftist working class and a rightist middle class has declined over the years in many Western countries. Two explanatory theories are put forward. The material explanation suggests that because Western countries have become richer over the years, issues tied to class conflict have become less salient while new, cultural issues of individual freedom versus order have become more salient. The second explanation, focusing on the process of secularization, suggests that cultural issues have become more salient as church membership has declined in these countries. It is studied whether the emergence of a new political culture has weakened economic voting motivations for the working class to vote left and the middle class to vote right, whereas it has strengthened cultural voting motives leading members of the working class to vote right and members of the middle class to vote left. Hypotheses are tested using party-manifesto data and World Values Survey Data. It is concluded that as societies become more secular cultural issues become more salient, causing cultural voting motives to undermine the conventional pattern of a left-wing working class and right-wing middle class.

Whether the change indicates an important degree of secularization.

Challenges to the Italian Communist Party, 1967 to the present. Partial contents: The student revolt 1967-68; The workers' rebellion 1968-1970; Black terrorism 1969-1984; Secularization 1972-1981; National solidarity 1976-1979; Autonomia and red brigades.

To identify the kind of a world in which one lives is a matter of serious consequence whether that be the world of pre-Christian Rome, of Aquinas and the age of faith, of Puritan New England, of the Enlightenment, of Victorian England, or of today. For one's understanding of his world enables him to address himself to it, in one way or another; and for the Christian this means the possibility of comparing it with God's intention for the world and ministering to it in his name. Ours is not the world that our fathers of a generation or two ago conceived it to be. The rise of totalitarianisms in a Europe once baptized; the rise of crime and the abandonment of Christian morality; the cri sis in belief in God and the dimini shing strength and influence of organized religion—these are but a few, though potent, evidences of that fact. We no longer take certain mores for granted. We do not go to war to make the world safe for democracy; we hope that we can retain it for ourselves! With disillusionment,pessimism, and even cynicism evident in all sectors of society it is little wonder that ours is being called a post-Christian era—in Europe, and also here.

If a zoologist chose to discuss a particular species of monkey not in the context of his general exposition of the Simian group, but in the context of the human group, one would suspect that there was some doubt about its status, or some confusion in his mind, or, perhaps, both. If the Second Vatican Council chose to discuss the so called 'Secular Institutes', which Pius XII had clearly stated were lay in character, not in the Decree on the Apostolate of the Laity, but in the Decree on the renewal of the Religious Life, similar suspicions naturally arise. ; N/A